田曉菲,1971年生人,6歲習古詩,古今中外,閱讀頗豐。1985年經過北京大學英語係、心理學係、中文係老師麵試,特招進入北大英語係。而當時年僅14歲的她,以與生俱來的纔情和聰穎,已齣版兩本詩集,名動天下,真正是少年成名。時隔多年,再次齣現在人們視野中的田曉菲已是執教於哈佛大學東亞係的年輕學者田曉菲瞭,不時有佳作問世,顯示瞭她深厚的知識積澱。讓人驚訝於她的纔情之餘,更驚嘆於她學者的嚴謹與智慧,以及她勤奮踏實地走過的每一步。從北大畢業後,田曉菲遠赴大洋彼岸求學,於1998年獲哈佛大學比較文學博士學位,曾在美國柯蓋特大學,康奈爾大學教書,現在哈佛大學任教。
As medieval Chinese manuscripts were copied and recopied through the centuries, both mistakes and deliberate editorial changes were introduced, thereby affecting readers' impressions of the author's intent. In "Tao Yuanming and Manuscript Culture", Xiaofei Tian shows how readers not only experience authors but produce them by shaping texts to their interpretation. Tian examines the mechanics and history of textual transmission in China by focusing on the evolution over the centuries of the reclusive poet Tao Yuanming into a figure of epic stature. Considered emblematic of the national character, Tao Yuanming (also known as Tao Qian, 365-427 c.e.) is admired for having turned his back on active government service and city life to live a simple rural life of voluntary poverty. The artlessness of his poetic style is held as the highest literary and moral ideal, and literary critics have taken great pains to demonstrate perfect consistency between Tao Yuanming's life and poetry.Earlier work on Tao Yuanming has tended to accept this image, interpreting the poems to confirm the image. "Tao Yuanming and Manuscript Culture" is a study of how this cultural icon was produced and of the elusive traces of another, historical Tao Yuanming behind the icon. By comparing four early biographies of the poet, Tian shows how these are in large measure constructed out of Tao Yuanming's self-image as projected in his poetry and prose. Drawing on work in European medieval literature, she demonstrates the fluidity of the Chinese medieval textual world and how its materials were historically reconfigured for later purposes. Tian finds in Tao's poetic corpus not one essentialized Tao Yuanming, but multiple texts continuously produced long after the author's physical demise.Her provocative look at the influence of manuscript culture on literary perceptions transcends its immediate subject and has special resonance today, when the transition from print to electronic media is shaking the literary world in a way not unlike the transition from handwritten to print media in medieval China.
我这个人,脾气很不好。动辄喜欢攻击别人。前两天和别人一起出去,吃饭时仿佛同行的人故意要吹些耳边风给我听,说某某人总以为自己了不得,总以为别人不如他,所以如何如何……我听着很不是滋味,心想你们俩和我也是熟人,何必这样呢?可以给我提意见嘛。但其实,人家若给我提...
評分《尘几录——陶渊明与手抄本文化研究》是青年汉学家田晓菲在2005年出版的一本力作,并于2007年出版了中文本。该书出版后产生了较大的影响,很受学界的重视。书评纷至沓来,有褒有贬。本书的主要方法与目的就是把陶渊明放在手抄本文化中,通过考察手抄本文化的流动性来解构传统...
評分在看尘几录。看了一多半,本来不准备现在来写它,但是看到豆瓣上有骂的极莫名其妙的红评,终于忍不住来说说这本书。毕竟你知道,文人骂文人都是狠绝的,引经据典只为人身攻击,训诂释文,恨不得把人的样貌五官,习惯衣着拿着放大镜来嘲笑。一来是显示自己的学问品位,二来,是...
評分我这个人,脾气很不好。动辄喜欢攻击别人。前两天和别人一起出去,吃饭时仿佛同行的人故意要吹些耳边风给我听,说某某人总以为自己了不得,总以为别人不如他,所以如何如何……我听着很不是滋味,心想你们俩和我也是熟人,何必这样呢?可以给我提意见嘛。但其实,人家若给我提...
評分这两周陆续读完《尘几录—陶渊明和手抄本文化》。所以介绍一下这个书。在版刻和印刷发达的宋朝以前,手抄本是文本的流通的重要形式。从陶渊明的种种抄本为切入点,田晓菲介绍了陶渊明集中或字或词的种种异文,审视其可能情况,向读者揭示抄本流通和传播中被不断增删改动,...
文獻學和小學的功夫有欠缺,難怪在國內學界廣受爭議,整體架構和理論切入點受漢學研究影響很大。
评分本國人做的漢學研究,總是容易有一些bold assumptions,比如the religious mode is missing in China,似乎誰上來都會提這麼一句“文化共識”。撇開這些不講,作為學術著作,這本書還是相當,嗯,纔華橫溢的。
评分4.5。曆史主義閱讀的典範。但此事談何容易。
评分讀瞭很憋氣的一本書:精彩的部分(藏舟)能讓人擊節,無語的部分(“望”/“見”之爭)寫得非常不好。不好的原因在於:1)田隱隱約約投射瞭自己的大前提(PRC喜歡創造中國性,所以宋人也喜歡塑造宋的唐及唐前性);2)文獻學的部分有自相矛盾之疑,一方麵過於依賴明及以後的文獻學大傢的推論(過於揚明抑宋,也算是獨一傢瞭),沒有把她最為依賴的宋及宋前手稿部分高亮討論;3)詩學內的討論又過於anachronistic,過於強調共情。然而考慮到詩話在宋以前本身就不是大宗,怎麼均衡對於某一個唐前文本的極度不均衡的後世評論量是一個方法論上很重要的內容,不好好說一下似乎也不妥。#總的來說就是一本總覺得有哪裏不對但又不大說的上來哪裏不對的奇書
评分4.5。曆史主義閱讀的典範。但此事談何容易。
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